The Pulpit Commentary — 1 Kings — Section 25

The Benedictus of the Old Testament, and the Benedictus of the New (Ver, 48 ; Luke i. 68). On two memorable occasions this doxology has been found on the lips of the saints. No doubt the formula, "Blessed be the Lord God of Israel," was a favourite one with the people of Israel; no doubt the words were often used (cf. Ps. xli.18; lxxii.18). But there are two occasions of pre-eminent interest and im- portance when this thanksgiving broke from joyful lips. Let us consider them. 1. It was used (as we see) by the aged King David on the day that he saw his son Solomon (Peace) a, forerunner of the Messiah, seated on the thxone of Israel. 2. It was used by the aged priest Zacharias on the day that he saw his son John (Grace), the forerunner of Messiah, brought into the commonwealth of Israel. It is just possible, but hardly probable, that the words, as used by the latter (under the guidance of the Holy Ghost, Luke i 67) had a reference to their use by the former. But it may be instructive, nevertheless, to compare these two ascriptions of praise, for they are more or less characteristic, the one of the old dispensation, the other of the new. Let us observe, I. THEIR POINTS OF CONTACT. II. THEIR POINTS OF CONTRAST. I. They are alike in three particulars. 1. Each Benedictus was in some sort the " Nunc Dimittis " of an aged saint. Each proceeded from a man " old and stricken in years" (1 Kings i. 1 ; Ln.ke i. 7) ; each from a man of fervent piety (1 Kings xi. 4; Luke i. 6) ; each was suggested by the speaker's son rising up to take his place, and to carry on his and God's work. 2. Each Benedictus was connected with a, son of D01Vid. The :first was a grateful ncknowledgment of the anointing of a, Son of David to be King ; the second was in thankful anticipation of the coming of the Son of David to be Prophet, Priest, and King. Note: all the praises of Scripture connect themselves directly or indirectly with Christ. 3. Each BenedictiM was elicited by God's gracious fulfilment of His promise. The first commemorated the realization of the promise of a successor made through the prophet Nathan (2 Sam. vii. 12); the second, the (proximate) fulfilment of the promises of a Saviour, made by " all the holy prophets since the world began" (Ln.ke i. 70), and of which the promise of 2 Sam. vii., was a foretaste and pledge. Note : in all ages the faithfulness of God has elicited the thankfulness of his people. II. But let us now consider their points of contrast. These are four in number, and show how the thanksgiving of David was for temporal, and that of Zacharias for spiritual benefits. 1. The Benedictus of David celebrated the ascent of the throne of Israel by his Son; that of Zacharins, the leaving of the throne of Heaven by the Son of God. Solomon was beginniug his glory: Jesus had laid His aside. Solomon was going to be ministered unto: Jesus to minister to others. 2. The Benedictus of David commemorated the gift of a son to rule His people: that of Zacharias, the gift of a Saviour to redeem the world (vers. 68, 77, 79). 3. The Benedictus of David proclaimed that the succession to the throne was preserved in his house: that of Zacharias, that through the "house of David" a "horn of salvn- tion" was raised up for men. The aged king, doubtless, thought that in Solomon God had " made the horn of David to bud" (Ps. cxxxii. 17) ; but Zacharias cele- brated the true fulfilment of that promise-its blossoming into salva.tion. 4. The Benedictus of David celebrated the reign of a son who should be a man of peace (1 Chron. xxii. 9) : that of Zacharias, the coming of one who should guide men's "feet into the way of peace" (ver. 79). We so.id each Benedictus was a. sort of Nunc Dimittis. That last sentence of David's-" Mine eyes nlso seeing it "-cn.rry our thoughts to another of the Evan_gelical Hymn~, the Nunc Dimitt is of Simeon -" Mine eyes have seen Thy salvation." Zacha.r1as was not a grent&r poet than David. And David, as well as he, spnke by the Holy Ghost (2 Sam. xxiii. 2). Yet 1 KINGS, 0 18 THE FIRST BOOK OF KINGS, [en. I. 1-53.